Homily X.

Ephesians iv. 4

“There is one body, and one Spirit, even as ye are called in one hope of your calling.”

When the blessed Paul exhorts us to anything of special importance, so truly wise and spiritual as he is, he grounds his exhortation upon things in Heaven: this itself being a lesson he had learned from the Lord. Thus he saith also elsewhere, “Walk in love, even as Christ also hath loved us.” (ch. v. 2.) And again, “Have this mind in you, which was also in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God.” (Philip. ii. 5, 6.) This is what he is doing here also, for whenever the examples he is setting before us are great, he is intense in his zeal and feeling. What then does he say, now he is inciting us to unity? “There is one body, and one Spirit, even as ye are called in one hope of your calling:”

Ver. 5. “One Lord, one faith, one baptism.”

Now what is this one body? The faithful throughout the whole world, both which are, and which have been, and which shall be. And again, they that before Christ’s coming pleased God, are “one body.” How so? Because they also knew Christ. Whence does this appear? “Your father Abraham,” saith He, “rejoiced to see My day, and he saw it, and was glad.” (John viii. 56.) And again, “If ye had believed Moses,” He saith, “ye would have believed Me, for he wrote of Me.” (John v. 46.) And the prophets too would not have written of One, of whom they knew not what they said; whereas they both knew Him, and worshiped Him. Thus then were they also “one body.”

The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable. Only the greater is not to rise up even against the meanest, nor this latter to envy the other. They do not all indeed contribute the same share, but severally according to the proportion of need. And forasmuch as all are formed for necessary and for different purposes, all are of equal honor. Some indeed there are, which are more especially principal members, others less so: for example, the head is more a principal member than all the rest of the body, as containing within itself all the senses, and the governing principle of the soul. And to live without the head is impossible; whereas many persons have lived for a long time with their feet cut off. So that it is better than they, not only by its position, but also by its very vital energy and its function.

Now why am I saying this? There are great numbers in the Church; there are those who, like the head, are raised up to a height; who, like the eyes that are in the head, survey heavenly things, who stand far aloof from the earth, and have nothing in common with it, whilst others occupy the rank of feet, and tread upon the earth; of healthy feet indeed, for to tread upon the earth is no crime in feet, but to run to evil. “Their feet,” saith the Prophet, “run to evil.” (Isa. lix. 7.) Neither then let these, the head, saith he, be high-minded against the feet, nor the feet look with evil eye at them. For thus the peculiar beauty of each is destroyed, and the perfectness of its function impeded. And naturally enough; inasmuch as he who lays snares for his neighbor will be laying snares first of all for himself. And should the feet therefore not choose to convey the head anywhere upon its necessary journey, they will at the same time be injuring themselves by their inactivity and sloth. Or again, should the head not choose to take any care of the feet, itself will be the first to sustain the damage. However, those members do not rise up one against the other; it is not likely, for it has been so ordered by nature that they should not. But with man, how is it possible for him not to rise up against man? No one, we know, ever rises up against Angels; since neither do they rise against the Archangels. Nor, on the other hand, can the irrational creatures proudly exalt themselves over us; but where the nature is equal in dignity, and the gift one, and where one has no more than another, how shall this be prevented?

And yet surely these are the very reasons why thou oughtest not to rise up against thy neighbors. For if all things are common, and one has nothing more than another, whence this mad folly? We partake of the same nature, partake alike of soul and body, we breathe the same air, we use the same food. Whence this rebellious rising of one against another? And yet truly the being able by one’s virtue to overcome the incorporeal powers, that were enough to lead to arrogance; or rather arrogance it would not be, for with good reason am I high-minded, and exceedingly high-minded against the evil spirit. And behold even Paul, how high-minded he was against that evil spirit. For when the evil spirit was speaking great and marvelous things concerning him, he made him hold his peace, and endured him not even in his flattery. For when that damsel, “who had the spirit of divination,” cried, saying, “These men are the servants of the most high God, which show unto us the way of salvation” (Acts xvi. 16, 17.), he rebuked him severely, and silenced his forward tongue. And again he elsewhere writes, and says, “God shall bruise Satan under your feet shortly.” (Rom. xvi. 20.) Will the difference of nature have any effect? Perceivest thou not that the difference between natures has no effect whatever, but only the difference of purpose? Because of their principle therefore they are far worse than all. Well, a man may say, but I am not rising up against an Angel, because there is so vast a distance between my nature and his. And yet surely thou oughtest no more to rise up against a man than against an Angel, for the Angel indeed differs from thee in nature, a matter which can be neither an honor to him, nor a disgrace to thee: whereas man differs from man not at all in nature, but in principle; and there is such a thing as an Angel too even amongst men. So that if thou rise not up against Angels, much more shouldest thou not against men, against those who have become angels in this our nature; for should any one among men become as virtuous as an Angel, that man is in a far higher degree superior to thee, than an Angel is. And why so? Because what the one possesses by nature, the other has achieved of his own purpose. And again, because the Angel has his home far from thee in distance also, and dwelleth in Heaven; whereas this man is living with thee, and giving an impulse to thy emulation. And indeed he lives farther apart from thee than the Angel. For “our citizenship,” saith the Apostle, “is in Heaven.” (Philip. iii. 20.) And to show thee that this man hath his home still farther distant, hear where his Head is seated; upon the throne, saith he, the royal throne! And the farther distant that throne is from us, the farther is he also.

Well, but I see him, thou wilt say, in the enjoyment of honor, and I am led to jealousy. Why, this is the very thing which has turned all things upside down, which has filled not the world only, but the Church also, with countless troubles. And just as fierce blasts setting in across a calm harbor, render it more dangerous than any rock, or than any strait whatever; so the lust of glory entering in, overturns and confounds everything.

Ye have oftentimes been present at the burning of large houses. Ye have seen how the smoke keeps rising up to Heaven; and if no one comes near to put a stop to the mischief, but every one keeps looking to himself, the flame spreads freely on, and devours everything. And oftentimes the whole city will stand around; they will stand round indeed as spectators of the evil, not to aid nor assist. And there you may see them one and all standing round, and doing nothing but each individual stretching out his hand, and pointing out to some one who may be just come to the spot, either a flaming brand that moment flying through a window, or beams hurled down, or the whole circuit of the walls forced out, and tumbling violently to the ground. Many too there are of the more daring and venturesome, who will have the hardihood even to come close to the very buildings themselves whilst they are burning, not in order to stretch forth a hand towards them, and to put a stop to the mischief, but that they may the more fully enjoy the sight, being able from the nearer place to observe closely all that which often escapes those at a distance. Then if the house happen to be large and magnificent, it appears to them a pitiable spectacle, and deserving of many tears. And truly there is a pitiable spectacle for us to behold; capitals of columns crumbled to dust, and many columns themselves shattered to pieces, some consumed by the fire, others thrown down often by the very hands which erected them, that they may not add fuel to the flame. Statues again, which stood with so much gracefulness, with the ceiling resting on them, these you may see all exposed, with the roof torn off, and themselves standing hideously disfigured in the open air. And why should one go on to describe the wealth stored up within? the tissues of gold, and the vessels of silver? And where the lord of the house and his consort scarcely entered, where was the treasurehouse of tissues and perfumes, and the caskets of the costly jewels,—all has become one blazing fire, and within now, are bath-men and street-cleaners, and runaway slaves, and everybody; and everything within is one mass of fire and water, of mud, and dust, and half-burnt beams!

Now why have I drawn out so full a picture as this? Not simply because I wish to represent to you the conflagration of a house, (for what concern is that of mine?) but because I wish to set before your eyes, as vividly as I can, the calamities of the Church. For like a conflagration indeed, or like a thunderbolt hurled from on high, have they lighted upon the roof of the Church, and yet they rouse up no one; but whilst our Father’s house is burning, we are sleeping, as it were, a deep and stupid sleep. And yet who is there whom this fire does not touch? Which of the statues that stand in the Church? for the Church is nothing else than a house built of the souls of us men. Now this house is not of equal honor throughout, but of the stones which contribute to it, some are bright and shining, whilst others are smaller and more dull than they, and yet superior again to others.111    [Field’s text has here πολλῷ δὲ ἐκείνων βελτίους instead of πολλῷ δὲ ἄλλων βελτίους, which is clearly better than Field’s, because it gives a better sense and is well attested. Indeed, Field, while giving ἐκείνων in his text, says it is used “durius pro ἑτέρων,” and mentions Chrysostom’s negligent use of pronouns.—G.A.] There we may see many who are in the place of gold also, the gold which adorns the ceiling. Others again we may see, who give the beauty and gracefulness produced by statues. Many112    [In Field’s text the word “many,” πολλούς, is put in the preceding sentence; but it is better where it stands here, to complete the sentence and to make it correspond with the two preceding sentences.—G.A.] we may see, standing like pillars. For he is accustomed to call men also “pillars” (Gal. ii. 9.), not only on account of their strength but also on account of their beauty, adding as they do, much grace, and having their heads overlaid with gold. We may see a multitude, forming generally the wide middle space and the whole extent of the circumference; for the body at large occupies the place of those stones of which the outer walls are built. Or rather we must go on to a more splendid picture yet. This Church, of which I speak, is not built of these stones, such as we see around us, but of gold and silver, and of precious stones, and there is abundance of gold dispersed everywhere throughout it. But, oh the bitter tears this calls forth! For all these things hath the lawless rule of vainglory consumed; that all-devouring flame, which no one has yet got under. And we stand gazing in amazement at the flames, but no longer able to quench the evil: or if we do quench it for a short time, yet after two or three days as a spark blown up from a heap of ashes overturns all, and consumes no less than it did before, so it is here also: for this is just what is wont to happen in such a conflagration. And as to the cause, it has devoured the supports of the very pillars of the Church; those of us who supported the roof, and who formerly held the whole building together it has enveloped in the flame. Hence too was a ready communication to the rest of the outer walls: for so also in the case of buildings, when the fire lays hold of the timbers, it is better armed for its attack upon the stones; but when it has brought down the pillars and leveled them with the ground, nothing more is wanted to consume all the rest in the flames. For when the props and supports of the upper parts fall down, those parts also themselves will speedily enough follow them. Thus is it also at this moment with the Church: the fire has laid hold on every part. We seek the honors that come from man, we burn for glory, and we hearken not to Job when he saith,

“If like Adam (or after the manner of men) I covered my transgressions

By hiding mine iniquity in my bosom,

Because I feared the great multitude.”113    Job xxxi. 33, 34. The verses in the Sept. stand thus: Εἰ δὲ καὶ ἁμαρτὼν ἀκουσίως ἔκρυψα τὴν ἁμαρτίαν μου. Οὐ γὰρ διετράπην πολυοχλίαν πλήθους, τοῦ μὴ ἐξαγορεῦσαι ἐνώπιον αὐτῶν [but Chrysostom quotes only these words: εἰ καὶ ἁμαρτὼν ἀκουσίως διετράπην πολυοχλίαν. The Hebrew is quite different, as shown in rendering of Rev. Ver. (above).—G.A.]

Behold ye a virtuous spirit? I was not ashamed, he saith, to own before the whole multitude my involuntary sins: And if he was not ashamed to confess, much more were it our duty to do so. For saith the prophet, “Set thou forth thy cause, that thou mayest be justified.” (Isa. xliii. 26.) Great is the violence of this evil, everything is overturned by it and annihilated. We have forsaken the Lord, and are become slaves of honor. We are no longer able to rebuke those who are under our rule, because we ourselves also are possessed with the same fever as they. We who are appointed by God to heal others, need the physician ourselves. What further hope of recovery is there left, when even the very physicians themselves need the healing hand of others?

I have not said these things without an object, nor am I making lamentations to no purpose, but with the view that one and all, with our women and children, having sprinkled ourselves with ashes, and girded ourselves about with sackcloth, may keep a long fast, may beseech God Himself to stretch forth His hand to us, and to stay the peril. For need is there indeed of His hand, that mighty, that marvelous hand. Greater things are required of us than of the Ninevites. “Yet three days,” said the prophet, “and Nineveh shall be overthrown.”114    [The Septuagint has yet three days, &c., ἔτι τρεῖς ἡμέραι κ.τ.λ. So Chrysostom quotes it. The Hebrew text and the Rev. Ver., following it, have forty days.—G.A.] (Jonah iii. 4.) A fearful message, and burdened with tremendous threat. And how should it be otherwise? to expect that within three days, the city should become their tomb, and that all should perish in one common judgment. For if, when it happens that two children die at the same time in one house, the hardship becomes intolerable, and if to Job this of all things seemed the most intolerable, that the roof fell in upon all his children, and they were thus killed; what must it be to behold not one house, nor two children, but a nation of a hundred and twenty thousand buried beneath the ruins!

Ye know how terrible a disaster is this, for lately has this very warning happened to us, not that any prophet uttered a voice, for we are not worthy to hear such a voice, but the warning crying aloud from on high more distinctly than any trumpet.115    Antioch was exposed to earthquakes. One happened A.D. 395, which might be about the date of these Homilies. In A.D. 458 it was almost overthrown from this cause. However, as I was saying, “Yet three days,” said the prophet, “and Nineveh shall be overthrown.” A terrible warning indeed, but now we have nothing even like that; no, there are no longer “three days,”116    [See note on preceding page.—G.A.] nor is there a Nineveh to be overthrown, but many days are already past since the Church throughout all the world has been overthrown, and leveled with the ground, and all alike are overwhelmed in the evil; nay more, of those that are in high places the stress is so much the greater. Wonder not therefore if I should exhort you to do greater things than the Ninevites; and why? nay more, I do not now proclaim a fast only, but I suggest to you the remedy which raised up that city also when falling. And what was that? “God saw their works,” saith the prophet, “that they turned from their evil way, and God repented of the evil which He said He would do unto them.” (Jonah iii. 10.) This let us do, both we and you. Let us renounce the passion for riches, the lust for glory, beseeching God to stretch forth His hand, and to raise up our fallen members. And well may we, for our fear is not for the same objects as theirs; for then indeed it was only stones and timbers that were to fall, and bodies that were to perish; but now it is none of these; no, but souls are about to be delivered over to hell fire. Let us implore, let us confess unto Him, let us give thanks unto Him for what is past, let us entreat Him for what is to come, that we may be counted worthy to be delivered from this fierce and most terrible monster, and to lift up our thanksgivings to the loving God and Father with whom, to the Son, together with the Holy Ghost, be glory, might, and honor, now, henceforth, and for ever and ever. Amen.

ΟΜΙΛΙΑ Ιʹ. Ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν. αʹ. Ὅταν ἐπί τι μεῖζον παρακαλῇ ὁ μακάριος Παῦλος, συνετὸς ὢν σφόδρα καὶ πνευματικὸς, ἀπὸ τῶν ἐν τοῖς οὐρανοῖς ποιεῖται τὴν παράκλησιν, τοῦτο δὴ αὐτὸ παρὰ τοῦ Κυρίου μεμαθηκώς: καθὼς καὶ ἀλλαχοῦ φησι: Περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν: καὶ πάλιν, Τοῦτο φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ. Τοῦτο καὶ ἐνταῦθα ποιεῖ. Ὅταν γὰρ ᾖ τὰ ὑποδείγματα τὰ προκείμενα μεγάλα, σφοδρός ἐστι ζήλῳ καὶ τῷ πόθῳ. Τί οὖν φησιν, εἰς ἑνότητα προτρέπων ἡμᾶς; Ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν: εἷς Κύριος, μία πίστις, ἓν βάπτισμα. Τί δέ ἐστιν, Ἓν σῶμα; Οἱ πανταχοῦ τῆς οἰκουμένης πιστοὶ καὶ ὄντες καὶ γενόμενοι καὶ ἐσόμενοι. Πάλιν καὶ οἱ πρὸ τῆς τοῦ Χριστοῦ παρουσίας εὐηρεστηκότες, ἓν σῶμά εἰσι. Πῶς; Ὅτι κἀκεῖνοι τὸν Χριστὸν ᾔδεσαν. Πόθεν δῆλον; Ἀβραὰμ ὁ πατὴρ ἡμῶν, φησὶν, ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν, καὶ εἶδε, καὶ ἐχάρη: καὶ πάλιν, Εἰ ἐπιστεύσατε, φησὶ, Μωϋσῇ, ἐπιστεύσατε ἂν ἐμοί: περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε, καὶ οἱ προφῆται. Οὐκ ἂν δὲ ἔγραψαν περὶ οὗ ἠγνόουν ἃ ἔλεγον: εἰδότες δὲ αὐτὸν, καὶ προσεκύνουν. Ὥστε κἀκεῖνοι ἓν σῶμα. Οὐ διέστηκε σῶμα πνεύματος, ἐπεὶ οὐκ ἂν εἴη σῶμα. Οὕτω καὶ ἡμῖν ἔθος ἐπὶ τῶν ἡνωμένων καὶ πολλὴν τὴν ἀκολουθίαν ἐχόντων λέγειν: Ἓν σῶμά ἐστιν. Οὕτω καὶ ἐπὶ τῆς ἑνώσεως τὸ σῶμα λαμβάνομεν μιᾷ κεφαλῇ. Εἰ δὲ μία κεφαλὴ καὶ ἓν σῶμα, τὸ σῶμα ἐξ ἐντίμων καὶ ἀτίμων σύγκειται μελῶν. Πλὴν ἀλλ' οὔτε τοῦ φαυλοτάτου τὸ μεῖζον κατεξανίσταται, οὔτε τοῦτο ἐκείνῳ διαφθονεῖται. Καίτοι γε οὐ τὴν αὐτὴν συντέλειαν τὰ πάντα εἰσφέρει, ἀλλὰ κατὰ τὸν τῆς ἀνάγκης λόγον. Καὶ ὅτι πάντα ἀναγκαίως γεγένηται, καὶ εἰς χρείας διαφόρους, πάντα ὁμότιμα. Ἔστι δὲ τὰ μὲν κυριώτατα, τὰ δὲ ἧττον: οἷον, ἡ κεφαλὴ παντὸς τοῦ σώματός ἐστι κυριωτέρα, τάς τε αἰσθήσεις πάσας ἐν ἑαυτῇ ἔχουσα, καὶ τὸ τῆς ψυχῆς ἡγεμονικόν: καὶ κεφαλῆς ἄνευ ζῆσαι οὐκ ἔνι: ποδῶν δὲ ἐκκοπέντων πολλοὶ πολὺν χρόνον ἐβίωσαν. Ὥστε οὐ τῇ θέσει μόνον αὕτη βελτίων ἐκείνων, ἀλλὰ καὶ αὐτῇ τῇ ἐνεργείᾳ καὶ τῇ τάξει. Τί δὴ τοῦτο λέγω; Εἰσὶν ἐν τῇ Ἐκκλησίᾳ πολλοὶ, εἰσὶν εἰς ὕψος ἀνωρθωμένοι, καθάπερ ἡ κεφαλὴ, τὰ οὐράνια περισκοποῦντες, καθάπερ οἱ ὀφθαλμοὶ οἱ ἐν τῇ κεφαλῇ, πολὺ τῆς γῆς ἀφεστηκότες, οὐδὲν ἔχοντες κοινὸν πρὸς αὐτήν: ἄλλοι δὲ ποδῶν τάξιν ἐπέχουσι, τὴν γῆν πατοῦντες, ποδῶν μέντοι ὑγιεινῶν. Οὐ γὰρ τὸ τὴν γῆν πατεῖν ἔγκλημα ποδῶν, ἀλλὰ τὸ εἰς πονηρίαν τρέχειν: Οἱ πόδες γὰρ αὐτῶν, φησὶν, εἰς πονηρίαν τρέχουσι. Μήτε δὴ οὖν οὗτοι, φησὶ, μέγα φρονείτωσαν κατὰ τῶν ποδῶν, μηδὲ ἐκεῖνοι τούτοις βασκαινέτωσαν: ἐπεὶ τὸ οἰκεῖον ἑκάστου κάλλος ἀνῄρηται, καὶ ἡ χρεία ἡ αὐτοτελὴς ἐμπεπόδισται: καὶ εἰκότως: ὁ γὰρ τῷ πλησίον ἐπιβουλεύων, ἑαυτῷ πρῶτον ἐπεβούλευσεν. Ἄν τε οὖν οἱ πόδες μὴ βουληθῶσι κομίσαι που τὴν κεφαλὴν εἰς ἔξοδον ἀναγκαίαν, καὶ ἑαυτοῖς ἐλυμήναντο διὰ τῆς ἀκινησίας καὶ τοῦ ὄκνου: ἄν τε ἡ κεφαλὴ μηδεμίαν βουληθῇ τῶν ποδῶν ποιήσασθαι τὴν πρόνοιαν, αὕτη πρώτη τὴν βλάβην ἐδέξατο. Ἀλλ' ἐκεῖνα μὲν εἰκότως ἀλλήλων οὐ κατεξανίσταται: φυσικῶς γὰρ οὕτω τέτακται: ἄνθρωπον δὲ πῶς δυνατὸν ἀνθρώπου μὴ κατεξαναστῆναι; Οὐδὲ γὰρ ἀγγέλων τις κατεξανίσταται: ἐπειδὴ οὔτε ἐκεῖνοι τῶν ἀρχαγγέλων: οὐδὲ ἐμοῦ πάλιν τὰ ἄλογα μεῖζόν τι φρονῆσαι δύναται: ἔνθα δὲ ὁμότιμος ἡ φύσις καὶ μία ἡ δωρεὰ, καὶ οὐδὲν οὗτος ἐκείνου πλέον ἔσχηκε, πῶς οὐ μὴ κατεξαναστῇ; Καὶ μὴν διὰ ταῦτα κατεξαναστῆναι οὐκ ὀφείλεις κατὰ τοῦ πλησίον. Εἰ γὰρ πάντα κοινὰ, καὶ οὐδὲν ἕτερος ἑτέρου πλέον ἔχει, πόθεν ἡ ἀπόνοια; Φύσεως μετέχομεν τῆς αὐτῆς, ψυχῆς καὶ σώματος ὁμοίως, τὸν αὐτὸν ἀναπνέομεν ἀέρα, ταῖς αὐταῖς κεχρήμεθα τροφαῖς: πόθεν ἡ ἐξανάστασις; Καὶ μὴν τὸ δύνασθαι διὰ τὴν ἀρετὴν τῶν ἀσωμάτων περιγίνεσθαι δυνάμεων ἱκανὸν εἰς ἀλαζονείαν ἀγαγεῖν: μᾶλλον δὲ οὐκ ἂν εἴη τοῦτο ἀλαζονεία. Ἐγὼ γὰρ εἰκότως κατὰ τοῦ δαίμονος μέγα φρονῶ, καὶ σφόδρα μέγα. Καὶ ὅρα καὶ Παῦλος πῶς μέγα ἐφρόνει κατὰ τοῦ δαίμονος. Ὅτε γὰρ μεγάλα περὶ αὐτοῦ ἔλεγε καὶ θαυμαστὰ ὁ δαίμων, ἐπεστόμισεν αὐτὸν, οὐδὲ κολακεύοντος ἀνασχόμενος. Λεγούσης γὰρ ἐκείνης τῆς παιδίσκης τῆς τὸ πνεῦμα τοῦ πύθωνος ἐχούσης, Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσὶν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας, ἐπιτιμήσας σφοδρῶς ἐπεστόμισεν αὐτοῦ τὴν ἀναίσχυντον γλῶσσαν. Καὶ πάλιν ἀλλαχοῦ γράφει λέγων: Συντρίψει ὁ Θεὸς τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Μή τι τὸ τῆς φύσεως παρηλλαγμένον ἐποίησεν; βʹ. Ὁρᾷς ὅτι οὐδὲν ποιεῖ τὸ τῶν φύσεων μέσον, ἀλλὰ τὸ τῆς προαιρέσεως; Διὰ τὴν προαίρεσιν τοίνυν πολὺ χείρους ἁπάντων εἰσίν. Ἀλλ' ἀγγέλου οὐ κατεξανίσταμαι, φησί: πολὺ γὰρ τὸ μέσον ἐμοῦ κἀκείνου. Καὶ μὴν ἀνθρώπου κατεξανίστασθαι οὐκ ὀφείλεις, οὐ μᾶλλον ἢ ἀγγέλου. Ὁ μὲν γὰρ ἄγγελος τῇ φύσει σοῦ διέστηκεν, ὅπερ οὔτε ἐγκώμιον ἐκείνου, οὔτε κακία γένοιτο: ἄνθρωπος δὲ ἀνθρώπου οὐκέτι φύσει, ἀλλὰ προαιρέσει διέστηκε: καὶ ἔστι καὶ ἐν ἀνθρώποις ἄγγελος. Ὥστε εἰ κατ' ἀγγέλων μὴ κατεξανίστασαι, πολλῷ μᾶλλον κατὰ ἀνθρώπων τῶν ἐν τῇ φύσει ταύτῃ γενομένων ἀγγέλων. Εἰ γὰρ γένοιτο ἐν ἀνθρώποις ἐνάρετος οὕτως ὡς ἄγγελος, πολύ σου μᾶλλον οὗτος μείζων, ἢ ἐκεῖνός ἐστι. Τί δήποτε; Ὅτι ὅπερ ἀπὸ φύσεως ἔσχεν ἐκεῖνος, τοῦτο κατώρθωσεν ἀπὸ προαιρέσεως αὐτός: καὶ ὅτι ἀπῴκισταί σου ὁ ἄγγελος καὶ τῷ τόπῳ καὶ τὸν οὐρανὸν οἰκεῖ: οὗτος δὲ ἀναστρέφεται μετὰ σοῦ, καὶ δίδωσί σοι τοῦ ζήλου ῥοπήν. Καὶ μὴν καὶ οὗτος ἀπῴκισται μᾶλλον ἢ ἐκεῖνος. Ἡμῶν γὰρ, φησὶ, τὸ πολίτευμα ἐν οὐρανοῖς. Ὅτι δὲ μᾶλλον οὗτος ἀπῴκισται, ἄκουσον, ποῦ αὐτοῦ κάθηται ἡ κεφαλή: Εἰς τὸν θρόνον, φησὶ, τὸν βασιλικόν: ὅσῳ δὲ πόῤῥω ἡμῶν ὁ θρόνος, τοσούτῳ καὶ οὗτος. Ἀλλ' ὁρῶ τιμῆς ἀπολαύοντα, φησὶ, καὶ εἰς ζηλοτυπίαν ἄγομαι. Τοῦτο γάρ ἐστιν ὃ πάντα ἄνω καὶ κάτω πεποίηκε, καὶ οὐ τὴν οἰκουμένην μόνον, ἀλλὰ καὶ τὴν Ἐκκλησίαν μυρίων ἐνέπλησε θορύβων. Καὶ καθάπερ εἰς λιμένα γαληνὸν πνεύματα ἄγρια ἐξ ἐναντίας ἐμπεσόντα, πάσης σπιλάδος καὶ παντὸς πορθμοῦ ἐπισφαλέστερον αὐτὸν καθίστησιν: οὕτω δὴ καὶ ὁ τῆς δόξης ἔρως ἐπεισελθὼν, πάντα ἀνέτρεψε καὶ συνέχεε. Παραγεγόνατε πολλάκις ἐμπρησμῷ οἰκιῶν μεγάλων: εἴδετε πῶς ἄνεισιν εἰς τὸν οὐρανὸν ὁ καπνὸς, καὶ μηδενὸς προσιόντος σβέσαι τὸ κακὸν, ἀλλὰ τὸ καθ' ἑαυτὸν ἑκάστου σκοπουμένου, μετὰ πολλῆς τῆς ἡσυχίας τὸ πῦρ ἅπαντα ἐπινέμεται: καὶ περιέστηκε μὲν πολλάκις κύκλῳ πᾶσα ἡ πόλις, περιεστήκασι δὲ θεαταὶ κακῶν, οὐ σύμμαχοι οὐδὲ βοηθοί: καὶ ἔστιν ἰδεῖν οὐδὲν ποιοῦντας ἅπαντας τοὺς περιεστῶτας, ἀλλ' ἕκαστον αὐτῶν τὴν χεῖρα ἐκτείνοντα, καὶ τῷ προσφάτως ἐλθόντι πρὸς τὸν τόπον ἐπιδεικνύντα, ἢ διὰ θυρίδος λαμπάδα ἐξαλλομένην συνεχῶς, ἢ δοκοὺς καταῤῥιπτομένας, ἢ περίβολον ὁλόκληρον τῶν ἐρεισμάτων ἀποσπασθέντα καὶ πρὸς τὴν γῆν ἐπειγόμενον. Εἰσὶ δὲ πολλοὶ τῶν τολμηρῶν καὶ ῥιψοκινδύνων, οἳ καὶ πλησίον αὐτῶν γενέσθαι τῶν καιομένων οἰκοδομημάτων κατετόλμησαν, οὐχ ὥστε χεῖρα ὀρέξαι αὐτοῖς καὶ σβέσαι τὸ κακὸν, ἀλλ' ὥστε ἡδυτέραν γενέσθαι τὴν θέαν, ἐκ τοῦ σύνεγγυς πάντα δυναμένων αὐτῶν περισκοπεῖν, ἃ τοὺς ἔξωθεν πολλάκις ἔλαθεν. Εἰ δὲ καὶ λαμπρὰ καὶ μεγάλη τύχοι οὖσα ἡ οἰκία, ἐλεεινὸν θέαμα καὶ πολλῶν αὐτοῖς δακρύων ἄξιον εἶναι δοκεῖ. Καὶ ἔστιν ἀληθῶς ἰδεῖν θέαμα ἐλεεινὸν, κιόνων κεφαλὰς κόνιν γινομένας, πολλοὺς δὲ καὶ αὐτοὺς διακεκλασμένους, τοὺς μὲν τοῦ πυρὸς κατεργαζομένου, τοὺς δὲ πολλάκις τῶν οἰκοδομησάντων αὐτοὺς χειρῶν ὠθουσῶν, ὥστε μὴ πλείονα τροφὴν γενέσθαι τῷ πυρί. Ἔστι δὲ ἰδεῖν ἀγάλματα, ἃ μετὰ πολλοῦ τοῦ κόσμου, τῆς ὀροφῆς ἐπικειμένης, εἰστήκει, ἀνακαλυφθέντα, τῆς στέγης ἀφαιρεθείσης, καὶ ἐν αἰθρίῳ μετὰ πολλῆς τῆς ἀμορφίας ἑστηκότα. Τί δέ; τὸν πλοῦτον τὸν ἔνδον ἐναποκείμενον τίς διηγήσαιτο, τὰ ἱμάτια τὰ χρυσᾶ, καὶ τὰ σκεύη τὰ ἀργυρᾶ; Καὶ γὰρ ἔνθα μόνος ὁ δεσπότης εἰσῄει μετὰ τῆς ἑαυτοῦ συζύγου, ἔνθα τῶν πολλῶν ἱματίων καὶ ἀρωμάτων τὸ ταμεῖον ἦν, τῶν λίθων τῶν πολυτελῶν τὰ δοχεῖα, μιᾶς πυρᾶς γενομένης, καὶ βαλανευταὶ καὶ κοπρῶναι καὶ δραπέται καὶ πάντες λοιπὸν ἔνδον, καὶ πάντα τὰ ἔνδον ὕδωρ καὶ πῦρ καὶ πηλὸς καὶ κόνις, καὶ ξύλα ἡμίκαυστα. Τί δὲ τὴν εἰκόνα ταύτην ἐπιπλέον ἐξέτεινα; Οὐχ ἁπλῶς οἰκίας ἐμπρησμὸν ὑπογράψαι βουλόμενος: τί γάρ μοι τούτου μέλει; ἀλλὰ παραστῆσαι βουλόμενος τοῖς ὑμετέροις ὀφθαλμοῖς, ὡς οἷόν τε, τὰ τῆς Ἐκκλησίας κακά. Καθάπερ γὰρ ἐμπρησμὸς ὄντως, ἢ σκηπτός τις ἄνωθεν φερόμενος, οὕτως εἰς αὐτὸν κατηνέχθη τῆς Ἐκκλησίας τὸν ὄροφον, καὶ οὐδένα διανίστησιν: ἀλλὰ τῆς οἰκίας τῆς πατρῴας καιομένης, καθεύδομεν ὕπνον τινὰ βαθὺν καὶ ἀναίσθητον. Τίνος γὰρ οὐχ ἥψατο τοῦτο τὸ πῦρ; ποίων ἀγαλμάτων τῶν ἐν Ἐκκλησίᾳ ἑστώτων; Ἐκκλησία γὰρ οὐδὲν ἕτερόν ἐστιν, ἀλλ' ἢ διὰ τῶν ἡμετέρων ψυχῶν ᾠκοδομημένη οἰκία. Ἡ δὲ οἰκία αὕτη οὐκ ἔστιν ἰσότιμος ἅπασα, ἀλλὰ τῶν εἰς αὐτὴν συντελούντων λίθων οἱ μέν εἰσι λαμπροὶ καὶ φαιδροὶ, οἱ δὲ ἐκείνων μὲν ἐλάττους καὶ ἀμαυρότεροι, πολλῷ δὲ ἄλλων βελτίους. Ἔστιν ἰδεῖν ἐνταῦθα πολλοὺς καὶ χρυσοῦ τάξιν ἐπέχοντας, χρυσοῦ τοῦ κοσμοῦντος τὸν ὄροφον: ἔστιν ἰδεῖν καὶ τὸν ἀπὸ ἀγαλμάτων κόσμον ἄλλους παρεχομένους: πολλοὺς ἔστιν ἰδεῖν ὡς στύλους ἑστῶτας. Οἶδε γὰρ καὶ ἀνθρώπους στύλους καλεῖν, οὐ τῇ δυνάμει μόνον, ἀλλὰ καὶ τῷ κάλλει πολὺν παρέχοντας κόσμον, κεφαλὰς ἔχοντας κεχρυσωμένας. Ἔστι πλῆθος ἰδεῖν, ὡς ἐπὶ πολὺ τὸ διάστημα καὶ τὴν εὐρυχωρίαν τῶν περιβόλων εἶναι: τὸ γὰρ πολὺ πλῆθος τὴν τάξιν ἐπέχει τῶν λίθων τῶν τοὺς τοίχους οἰκοδομούντων. γʹ. Μᾶλλον δὲ ἐπὶ λαμπροτέραν ἐλθεῖν εἰκόνα δεῖ. Αὕτη ἡ Ἐκκλησία οὐκ ἀπὸ τῶν λίθων τούτων ᾠκοδόμηται, ἀλλ' ἀπὸ τοῦ χρυσοῦ καὶ τοῦ ἀργύρου καὶ τῶν λίθων τῶν τιμίων, καὶ πολὺς πανταχοῦ διέσπαρται ὁ χρυσός. Ἀλλ' ὢ τῶν πικρῶν δακρύων! πάντα γὰρ ταῦτα κατέφλεξε τῆς κενοδοξίας ἡ τυραννὶς, ἡ παμφάγος αὕτη φλὸξ, καὶ οὐδεὶς ἀνωτέρω τοῦ πράγματος γέγονεν: ἀλλ' ἑστήκαμεν τὴν μὲν φλόγα θαυμάζοντες, σβέσαι δὲ τὸ κακὸν οὐκέτι δυνάμενοι. Κἂν σβέσωμεν δὲ πρὸς βραχὺν καιρὸν, ἀλλὰ πάλιν μετὰ δύο καὶ τρεῖς ἡμέρας ὥσπερ ἀπό τινος σποδιᾶς σπινθὴρ ἐντυφόμενος ἀνέτρεψεν ἅπαντα, καὶ ὅσα τοῖς πρότερον οὐ κατειργάσατο. Οὕτω δὴ καὶ ἐνταῦθα γίνεται: καὶ γὰρ καὶ ἐπὶ τῆς πυρκαϊᾶς τοῦτο συμβαίνειν ἔθος ἐστί. Τὸ δὲ αἴτιον, τῶν στύλων αὐτῶν τῆς Ἐκκλησίας τὰ ἐρείσματα διέφυγεν ἡμᾶς, τοὺς τὸν ὄροφον ἀνέχοντας, καὶ πρότερον πᾶσαν συγκρατοῦντας τὴν οἰκοδομίαν περιέβαλε τῷ πυρί. Διὰ τοῦτο καὶ εἰς τοὺς λοιποὺς τοίχους εὔκολος γέγονεν ἡ διαδρομή. Καὶ γὰρ ἐπὶ τῶν οἰκοδομημάτων, ὅταν μὲν ξύλων ἐπιλάβηται, μᾶλλον ὁπλίζεται κατὰ τῶν λίθων: ὅταν δὲ τοὺς στύλους κατενέγκῃ καὶ ῥίψῃ χαμαὶ, οὐδὲν δεῖται λοιπὸν πρὸς τὸ τὰ λοιπὰ τῇ φλογὶ κατεργάσασθαι. Τῶν γὰρ ἐρειδόντων καὶ ὑποστηριζόντων τὰ ἄνω καταπιπτόντων, αὐτόματα κἀκεῖνα μετὰ πολλῆς τῆς ἑτοιμότητος τούτοις ἕπεται. Οὕτω δὴ καὶ νῦν γέγονεν ἐπὶ τῆς Ἐκκλησίας: πάντων τὸ πῦρ ἐπελάβετο: τιμὰς τὰς παρὰ ἀνθρώπων ζητοῦμεν, καὶ περὶ τὴν δόξαν ἐκκαιόμεθα, καὶ οὐκ ἀκούομεν τοῦ Ἰὼβ λέγοντος: Εἰ καὶ ἁμαρτὼν ἀκουσίως, διετράπην πολυοχλίαν; Εἶδες ψυχὴν ἐνάρετον; Οὐκ ᾐσχύνθην, φησὶν, ἐναντίον τοῦ πλήθους παντὸς εἰπεῖν τὰ ἀκούσια ἁμαρτήματα. Εἰ δὲ ἐκεῖνος οὐκ ᾐσχύνετο, πολλῷ μᾶλλον ἡμᾶς ἐχρῆν τοῦτο ποιεῖν. Λέγε γὰρ σὺ, φησὶ, τὰς ἀνομίας σου πρῶτος, ἵνα δικαιωθῇς. Πολλὴ γέγονεν ἡ σφοδρότης τούτου τοῦ κακοῦ, πάντα ἀνατέτραπται καὶ ἠφάνισται. Τιμῆς δοῦλοι γεγόναμεν, ἀφέντες τὸν Θεόν: οὐκέτι τοῖς ἀρχομένοις ἐπιπλῆξαι δυνάμεθα, τῷ αὐτῷ καὶ αὐτοὶ κατεχόμενοι πυρετῷ: καὶ αὐτοὶ δὲ δεόμεθα ἰατρείας, οἱ ταχθέντες εἰς τὸ θεραπεύειν τοὺς ἄλλους ὑπὸ τοῦ Θεοῦ. Ποία λοιπὸν ἐλπὶς σωτηρίας ὑπολείπεται, τῶν ἰατρευόντων καὶ αὐτῶν τῆς ἑτέρων δεομένων χειρός; Ταῦτα οὐχ ἁπλῶς εἶπον, οὐδὲ μάτην ὀδύρομαι, ἀλλ' ἵνα κοινῇ πάντες μετὰ γυναικῶν καὶ παίδων σποδὸν καταπασάμενοι, καὶ σάκκον περιζωσάμενοι, νηστείαν ἐπιτείνωμεν, τὸν Θεὸν παρακαλέσωμεν αὐτὸν ἡμῖν χεῖρα ὀρέξαι, καὶ σβέσαι τὸ δεινόν. Τῆς γὰρ ἐκείνου χειρὸς ὄντως χρεία, τῆς μεγάλης, τῆς θαυμαστῆς. Μείζονα τῶν Νινευϊτῶν γενέσθαι δεῖ παρ' ἡμῶν. Ἔτι τρεῖς ἡμέραι, φησὶ, καὶ Νινευῒ καταστραφήσεται. Φοβερὸν τὸ κήρυγμα, καὶ πολλῆς γέμον τῆς ἀπειλῆς: πῶς γὰρ οὔ; μετὰ τρεῖς ἡμέρας προσδοκᾷν τὴν πόλιν αὐτοῖς ἔσεσθαι τάφον, καὶ μιᾷ τιμωρίας ἰδέᾳ πάντας ἀπολέσθαι. Εἰ γὰρ ὅταν συμβῇ κατὰ τὸν καιρὸν ἐν οἰκίᾳ μιᾷ δύο παῖδας ἀπολέσθαι, ἀφόρητον γίνεται τὸ δεινὸν, καὶ εἰ τῷ Ἰὼβ τοῦτο μάλιστα πάντων ἔδοξεν εἶναι ἀφόρητον, ὅτι πᾶσιν αὐτοῦ τοῖς παισὶν ἔπεσεν ὁ ὄροφος, καὶ οὕτως ἀνῃρέθησαν: τί ἦν, ἰδεῖν οὐ μίαν οἰκίαν, οὐδὲ δύο παῖδας, ἀλλ' ἔθνος δώδεκα μυριάδων ὑπὸ τῶν ὀρόφων καταχωννύμενον; Ἴστε ἡλίκον τὸ δεινόν. Καὶ γὰρ καὶ ἡμῖν πρώην αὕτη γέγονεν ἡ ἀπειλὴ, οὐ προφήτου τινὸς φωνὴν ἀφιέντος (οὐ γὰρ ἄξιοι ἡμεῖς τοιαύτης ἀκοῦσαι φωνῆς), ἀλλὰ πάσης σάλπιγγος εὐσημότερον τῆς ἄνωθεν ἀπειλῆς ἀνακραγούσης. Ἀλλ', ὅπερ ἔφην, Ἔτι τρεῖς ἡμέραι, φησὶ, καὶ Νινευῒ καταστραφήσεται. Φοβερὰ ὄντως ἡ ἀπειλή. Ἀλλ' οὐδὲν τοιοῦτόν ἐστι νῦν. Οὐ γὰρ ἔτι τρεῖς ἡμέραι, οὐδὲ Νινευῒ καταστραφήσεται, ἀλλὰ πολλαὶ ἡμέραι ἐξ οὗ τῆς οἰκουμένης ἡ Ἐκκλησία κατέστραπται, καὶ εἰς ἔδαφος κεῖται, πάντων ἐξ ἴσης τῷ κακῷ κατεχομένων, μᾶλλον δὲ τῶν ἐν ἀρχαῖς ὄντων τοῖς αὐτοῖς ὑπευθύνων: ὅθεν καὶ τὸ κακὸν χεῖρον, ὅσῳ καὶ πλείων αὐτοῖς ἡ ἀνάγκη. Μὴ τοίνυν θαυμάσητε διὰ τί μείζονα παρῄνεσα ποιεῖν τῶν Νινευϊτῶν: μᾶλλον δὲ οὐ νηστείαν κηρύττω νῦν μόνον, ἀλλὰ τὸ φάρμακον ἐκεῖνο ὑποδείκνυμι, ὃ καὶ τὴν πόλιν ἐκείνην πίπτουσαν ἀνέστησε. Ποῖον δὴ τοῦτο; Εἶδε Κύριος, φησὶν, ὅτι ἀπέστη ἕκαστος ἀπὸ τῶν ὁδῶν αὐτοῦ τῶν πονηρῶν, καὶ μετενόησεν ἐπὶ τῇ κακίᾳ, ᾗ ἐλάλησε ποιῆσαι αὐτοῖς. Τοῦτο πράττωμεν καὶ ἡμεῖς καὶ ὑμεῖς: ἀποστῶμεν τοῦ τῶν χρημάτων ἔρωτος, τοῦ τῆς δόξης, παρακαλοῦντες τὸν Θεὸν χεῖρα ὀρέξαι, καὶ διαναστῆσαι τὰ πεπτωκότα μέλη. Οὐδὲ γὰρ ὑπὲρ τῶν αὐτῶν ὁ φόβος. Τότε μὲν γὰρ λίθοι καὶ ξύλα καταπίπτειν ἔμελλον, καὶ σώματα ἀναιρεῖσθαι: νῦν δὲ τούτων οὐδὲν, ἀλλὰ ψυχαὶ τῷ τῆς γεέννης μέλλουσι παραδίδοσθαι πυρί. Παρακαλέσωμεν, ἐξομολογησώμεθα, ὑπὲρ τῶν προτέρων αὐτῷ χάριν ὁμολογήσωμεν, ὑπὲρ τῶν μελλόντων αἰτῶμεν ἵνα καταξιωθῶμεν, τοῦ θηρίου τούτου τοῦ χαλεποῦ καὶ δεινοτάτου ἀπαλλαγέντες, χάριν ἀναπέμψαι τῷ φιλανθρώπῳ Θεῷ καὶ Πατρὶ, μεθ' οὗ τῷ Υἱῷ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.